Invocation of My Demon Botherer

In the first chapter of Occult Experiments in the Home (see pp. 8-9), I discuss an odd experience with some dice. I was 14, and during the preceding months I’d been experimenting with a Ouija board and friends. Indeed, we’d begun to dispense with the board and were asking ‘spirits’ to manifest directly. One day, I was idly rolling a pair of dice, when it struck me they might be used as a means of spirit-communication. I asked the dice to move if the next throw were a double six. Nothing happened, but I didn’t give up until I’d repeated the trial many times.

The dice were resting upon the carpet where they’d fallen. I put my question to them once more. And this time, I was amazed to see them jump apart from each other by a couple of centimetres. It was the kind of motion you’d expect if two small magnets had been placed against each other with their like-poles touching.

I scooped them up, shook them in my hand and rolled. The result was double six.

In the book I examine the impact this left on me. It shook me up. It has bothered me for years, and continues to bother me. My reason for engaging with magick is mostly a product of this experience. In my magickal career I have witnessed many improbable things, but I have never yet replicated the experience with those dice. The results of my magick have arrived as synchronicites or (occasionally) seeming psychological anomalies, such as telepathy or precognition. But I have never succeeded (either through sorcery or evocation) at causing material objects to move or behave intelligently. And it’s not through lack of trying, as some of my magickal confrères — whose patience I have tested over the years — would surely testify.

Supposing, of course, that is what happened on that first occasion. Because hallucination, misperception or false memory are far more likely explanations.

It began to dawn on me only recently, however, that although I’ve never replicated the moving dice, neither had I made an explicit effort at reproducing the experience.

Example form with results filled in.

If you need some random numbers in a hurry, I’ve got plenty.

So I printed off a bunch of forms, each with 36 sets of a small box partnered with two slightly larger boxes. The small box was to be marked with a tick or cross to indicate whether — before rolling, and after mentally inviting them to do so, if the next throw were a double six — the dice appeared to move. The two larger boxes were to record the scores. I had a black die and a red die, and decided that the first box would record the black score, and the second the red. Each form was headed with a space for the date and the time at which the 36 trials began, and at its foot was a space for recording any comments or environmental conditions that caught my notice.

At first, I ran sets of 36 trials whenever I found the time, but soon noticed the lengthening gaps between them. This was no good. I would have to make a proper job of it! A couple of weeks ago I stayed up all night, interspersing trials with periods of meditation. The date was 4-5th February, 2013. The timetable for the evening worked out like this:

2125		Light candles. Banishing ritual (LBRP). Meditation.
2220		Trials.
2330		Meditation.
0020		Trials. (Very sleepy.)
0130-0135	Break for stretching and water.
0135		Meditation.
0225		Trials.
0330		Finish. Banish. Bed.

By the end of the session I’d filled in 54 forms of 36 trials each, a total of 1,944 rolls of the dice.

And guess what? The dice didn’t move. Not once.

Before each throw, I mentally invited the dice to move if the next throw were a double six. By chance alone, one throw in 36 will produce a double six (which is the reason why I designed each form to contain 36 trials). 54 filled-in forms should have produced 54 double sixes.

Guess what? They did.

It would’ve been nice if my demon botherer had reappeared, if only to clear up to my own satisfaction that what I remember happening when I was 14 actually did. Certainly, at various points during the evening I sensed ‘a presence’. I found myself a few times glancing over my shoulder in response to feeling stared at. On two or three occasions there were odd knocking or tapping sounds within the room that I couldn’t easily explain. But I wasn’t willing to be bought off easily. No way. Those dice had to move, or nothing doing.

Forms, dice and writing implement.

More cutting-edge parapsychological research.

The only odd occurrence was soon after 2326, when one of the dice landed upright on its corner. Cautiously examining whether it was fixed there by paranormal forces, instead I ascertained it had lodged in a recess in the carpet pile. I scrapped that trial and re-rolled.

It was not the most comfortable evening. I was very tired. Sitting in the same position, repeating the same movements over and over, exacted a physical toll. Most surprising was that despite wanting something to happen, a mind fuzzy with fatigue, intermittent creepy feelings, and (until 0237) the only source of light being flickering candle flames, the dice not once appeared to move. And not once did I even doubt that they hadn’t.

I am happy to have made the experiment, however, because (although it proves nothing) to me it revealed, at least, that hallucinations are more difficult to arrive at than I imagined. I’d supposed that on a few occasions I would have thought the dice had moved. But, candlelight or electric light, tired and spooky or just plain bored — my mind refused to oblige with nary a misperception or illusion. Not once in 1,944 trials.

Which begs the question, whether a waking hallucination is even more rare than a pair of sentient dice.

A Conversation Between Worlds?

Mark L. Cowden is the author of Spirit Voices: The First Live Conversation Between Worlds, a book that ought to be causing a stir on the paranormal scene.

Cowden specialises in audio technology, and in this capacity joined the Northern Ireland Paranormal Society (now renamed ‘PSI Ireland’). Members of the team, including Cowden, featured in a BBC television programme, Northern Ireland’s Greatest Haunts, which has so far completed two series.

Spirit Voices by Mark L. Cowden

Mark L. Cowden, 'Spirit Voices: The First Live Conversation Between Worlds' (Anomalist Books, 2011). Click image for more information.

In episode one of the second series, during the investigation of a supposedly haunted location, Cowden succeeds in using specially adapted equipment to record the ‘voice’ of a spirit replying to questions asked in a separate room by mediums Marion Goodfellow and Andy Matthews. When Goodfellow later hears Cowden’s recordings, which support the inaudible communications she claimed to be receiving, she breaks down in tears. ‘For the first time ever,’ explains Cowden, ‘other people could hear exactly what Marion heard when she was communicating with a spirit’ (p. 145). A clip of this incident, and the full episode of the show, are currently available on YouTube. Cowden describes how he was able to repeat this feat at a second location, later in the series.

However, the book is more than a description of a technological process. It is mainly the story of how Cowden awoke to his own psychic talents. ‘[T]he recorded evidence I was getting had little to do with the equipment,’ he writes. ‘I was getting results because I was evolving in the right direction with my own spirituality’ (p. 150-1). The right direction, according to Cowden, is to undertake paranormal investigation in aid of a greater good, which involves liberating earthbound spirits and awakening ordinary people to the reality of spirit.

Although in the television programme he is portrayed as a member of a sceptical paranormal team, in his book it is clear he has come to regard himself as a spiritual practitioner, like the mediums. The only difference is in his use of electronic equipment to augment his psychical abilities. Otherwise, Cowden is swinging a pendulum, sensing energies, and receiving communications from entities just like any common or garden psychic. ‘I was becoming more interested in just how my intentions and my own spirit related to the success of my recordings’ (p. 119), he writes.

But just as sceptical materialists harbour untested assumptions, mediums and psychics can also do the same. Medium Andy Matthews, listening to Cowden’s recordings on the television show, comments that they are a clear demonstration of ‘intelligent contact’. Yet we have to question this, I think, because Cowden’s remarkable work foregrounds the important question of what a record of the paranormal actually is.

Not all ‘records’ are analogues or pictures of what they represent – such as a hologram, for instance. A web page is another example (one that I understand better), which is also not an image so much as a series of instructions for constructing itself on a specific device. (Select ‘View Source’ from your browser’s menu to see exactly what I mean. A web page isn’t an image; it’s code.)

Mark L. Cowden

Mark Cowden demonstrates his recording set-up. (YouTube clip. Click image to view.)

What if a ghost or spirit were something similar? I think there might be good reason for supposing that it is. Cowden, however, contrasts the intelligent communications he captured with another type of recording, which he aligns with the famous ‘Stone Tape’ theory of hauntings: ‘The voices didn’t seem to be interacting,’ he remarks of these. ‘I had tapped in on conversations conducted hundreds of years previously’ (p. 142). Clearly, Stone Tape phenomena would be images of past events. But what if the ‘intelligence’ manifested in the other type of recordings is not originating from some supposed mind behind the voice, but from the execution of a set of ‘instructions’? If a ghost were a bundle of meanings and feelings triggered to run on contact with a human consciousness, this might create an impression of intelligence, but it would be artificial.

This has certainly been my experience, when working with spirits of the dead and other discarnate entities. In spirits of the dead we encounter a very limited constellation of emotions and motivations. A living person can be different things to different people at different times, whereas the dead are trapped within a specific story. This is not a person; neither, in my view, can it really be considered an ‘intelligence’, it is only the remains of one. An animal has a far greater range of responses and a more expansive personality that what we ascribe to a ghost. That’s probably why it seems an act of kindness to help a ghost ‘move on’. Becoming nothing restores a ghost to a nature that is paradoxically more human than the obsessive and static collection of attributes we ordinarily suppose a ghost to be.

The same is true of other kinds of spirits and of deities. We turn to them for the attributes they offer. We couldn’t work with Ganesha, for instance, if he had the ability to one day become more like Kali – as a human might do, either willingly or unwillingly. Working with gods and spirits produces change, but our consciousness is what executes those changes, not the gods and spirits themselves. Our consciousness can turn itself to anything because it isn’t, in itself, anything. Ganesha’s clearance of obstacles, Kali’s cleansing destruction, and uncle Albert’s inability to realise he died in 1941 are all nowhere without a human consciousness that turns itself towards them and manifests them.

And yet Cowden’s achievement was to record voices. So surely something is actually out there, operating of its own accord? Watching the television programme, it’s not that Cowden recorded the specific words that Goodfellow claimed to hear (does she even claim to hear ‘words’?) but he certainly obtained responses that followed the gist of the conversation Goodfellow claimed to have. Just as every different type of web browser interprets the instructions for building a web page broadly the same, yet with slight differences, so it seems that Cowden rendered not an exact image of what Goodfellow clairvoyantly received, but something that conveys its general sense.

The utterances captured didn’t sound to me what we might expect from a speaker of eighteenth century English – the period in which had lived the historical person identified by the mediums as the ghost. Likewise, in Cowden’s book, when he divines the name ‘Darren’ for the spirit of a mill worker (p. 37), you have to wonder how common that name would have been back in the day. (Cowden doesn’t consider this and I’m no expert, but my guess is ‘possibly not very’.) And when a female spirit is recorded saying, ‘It’s okay’ (p. 156), then that word dates her to possibly no earlier than 1790, but – again – no comment is made on this.

The 'Philip' Experiment

The 'Philip' Experiment. A still from a dramatised reconstruction. (YouTube clip. Click image to view.)

If we assume that ghosts are actual people from history on another plane of existence, then such assumptions must stand or fall on details such as these. However, if we accept that there’s no ghost without an interceding, interpreting human consciousness, then it doesn’t much matter. The ‘Philip’ experiment at Toronto University in 1972 demonstrated how human belief alone can produce a ghost with tangible physical effects, even though the historical back-story intentionally ascribed to it has no basis in historical fact. Cowden’s recordings can stand, not as the actual voice of a ghost, but as the manifestation of a ghost’s voice mediated by human consciousness.

Since my night alone in the company of one, I’m less inclined to view ghosts as evidence for survival of the personality post-mortem, but I’m more inclined to the view that working with spirits facilitates our own spiritual development. Beyond the grave, I think that non-existence awaits. Anything that endures on this side is karmic traces, the remnants of a personality. On the basis of my experience so far, I don’t believe there’s another world, but instead the lack of one, which – to the extent we can approach this through spiritual practices whilst still alive – suggests something far more amazing.

The Liberation of Vithal

In one of our Enochian workings, Alan and I were informed by the angel Autotar that working with the spirits of dead people and demons is not counter-initiatory ‘if you are doing work that removes them and unblocks the light from the stars’. A few days afterwards I had a dream which revealed that Leo Marks’ famous poem, ‘The Life That I Have’, could be used as a means of liberating spirits.

The poem has an uncommon history. Leo Marks worked for the British intelligence services during World War Two as a cryptographer in the Special Operations Executive (SOE). He developed a means of communicating with SOE agents in Nazi-occupied Europe that used poems to provide a transposition key, from which a message could be encoded and decoded. However, Marks realised that using a well-known poem would render every message based on it vulnerable to being cracked, so he began issuing original compositions to agents in the field. ‘The Life That I Have’ was one of Marks’ compositions, issued to the SOE agent Violette Szabo. Like many of her fellow agents, she was unfortunately captured by the Nazis, interrogated and tortured, and finally executed at the Ravensbrück concentration camp. The poem became famous when it was included in the 1958 film of Szabo’s story, Carve Her Name with Pride. It is widely supposed that the poem was inspired by the death of Marks’ girlfriend, Ruth Hambro, in an air crash in Canada.

Leo Marks

Leo Marks (1920-2001). Cryptography boffin, screenwriter and poet.

The poem, then, aside from its content has strong contextual associations with the themes of death, loyalty and surrender to necessity:

The life that I have
Is all that I have
And the life that I have
Is yours.

The love that I have
Of the life that I have
Is yours and yours and yours.

A sleep I shall have
A rest I shall have
Yet death will be but a pause.

For the peace of my years
In the long green grass
Will be yours and yours and yours.

The Session

A few days ago, a group of us decided to put to the test the supposed power of the poem. We used the ouija board to contact the spirit of a dead person trapped on the earthly plane and desperate for liberation. Making sure – as far as we could – that the entity we had contacted was genuine, and checking that it understood our intent and our method, we discovered that the poem (on this occasion at least) does indeed appear to be fit for purpose. The following is a transcript of the session, edited slightly for brevity’s sake.

Everyone present joins in a recitation of the statement of intent: It is our will to evoke a spirit that is seeking liberation and test if the poem we have chosen can liberate the spirit.

DUNCAN: We are calling upon any spirits that can communicate with us, who are trapped on this earthly plane and are seeking liberation, seeking to move on. Please let us know of your presence. We are here to assist you and help you realise your need to liberate yourself. If you are trapped, we will try to help you to the best of our abilities. Are you here?

[Pause.]

Violette Szabo

Violette Szabo (1921-1945). Special Operations Executive undercover agent.

YES.

ALAN: What is your name?

VITHAL.

DUNCAN: Is that your name: ‘VITHAL’?

YES.

DUNCAN: Vithal, are you the spirit of a human being?

YES.

DUNCAN: Vithal, when you were alive did you live here in London?

YES.

DUNCAN: Could you tell us the year of your birth?

1925.

FRA K: When did you die?

1975.

ALAN: How old were you when you died?

50.

ALAN: Just checking…

DUNCAN: Were you associated with this building at all, Vithal, when you were alive?

NO.

DUNCAN: But you lived in London?

YES.

DUNCAN: What was your occupation when you were alive?

G…

ALAN: I hope it’s not gynaecologist – we’ll be here for ages…

… OLD JI …

ALAN: What’s that? A ‘gold’ what?

JEWEL…

ALAN: Were you a jeweller?

YES.

[At this point strange clicking noises appear on the recording and last for a minute or so. The only other time these have appeared was during our podcast interview with chaos magician Dave Lee.]

DUNCAN: And you’re trapped on this plane, Vithal? You are trapped here?

YES.

DUNCAN: Are you trapped here because of something that happened to you in your life?

YES.

DUNCAN: Was it connected with the way in which you died?

YES.

DUNCAN: Was it an accident that caused your death?

YES.

DUNCAN: Can you give us a word or a sentence that characterises what happened to you?

I AM DAMNED.

ALAN: Are you damned because of something that you did?

YES.

ALAN: Did you commit a crime?

YES.

FRA K: Did you kill anyone?

YES.

DUNCAN: Can you tell us the name of the person that you killed?

NO.

DUNCAN: Did you not know their name?

NO.

FRA A: Was it something in the war?

YES.

DUNCAN: Vithal, did someone tell you that you were damned, or did you reach that conclusion yourself? Did you reach it yourself?

YES.

Ouija board

Classic Ouija board, same as the one we used in the session.

FRA K: Was it a rabbi who told you?

ALAN [to Fra K]: A rabbi?

FRA K: Vithal is a Jewish name, I think.

NO.

FRA K: Was it a priest?

NO.

DUNCAN [to Fra K]: He said he reached this conclusion by himself.

FRA K: Ah, okay.

ALAN: Shall we liberate him now, or ask him more questions?

DUNCAN: Does anyone else want to ask any more? I don’t feel the need to.

FRA X: Do you want to be liberated, Vithal?

YES.

DUNCAN: Vithal, do you understand what we’re proposing to do here?

YES.

DUNCAN: I don’t feel the need to cross-check anything else. It’s pretty coherent. We have a name, a place…

FRA A: And he definitely wants to be liberated.

DUNCAN: Do you have any message for us, Vithal, before you are liberated and move on?

DHAMG…

DUNCAN: Is that correct, Vithal: ‘DHAMG’?

NO.

ALAN: Can we start again please with that word?

DOGAY …

ALAN: ‘Doggy’? ‘Dodgy’? ‘Do gay’?

DUNCAN: Have we got the right letters, Vithal?

NO.

DUNCAN: Okay. Answer yes or no: D?

YES.

DUNCAN: O.

YES.

DUNCAN: G.

NO.

FRA A: Is he not sure how to spell, I wonder?

DUNCAN: DO…

… FI …

FRA K: Maybe it’s a Yiddish word.

… NI …

ALAN: ‘DO FINISH’?

YES.

DUNCAN: ‘Do finish.’ You want to move on now?

YES.

DUNCAN: Okay. Let’s all read the poem together.

[Everyone reads the poem. Pause.]

DUNCAN: Are you there, Vithal?

[No response.]

DUNCAN: It does feel really dead, doesn’t it?

FRA A: Yeah.

FRA X: Gone…

FRA K: Let’s do another one!

Notes

‘Vithal’ appears to be an Indian name. Internet searches for jewellers and goldsmiths in London with this name, in the period 1925-1975, have so far drawn a blank.


This embedded audio will play a short snippet from the session, which includes the strange clicking sounds noted in the transcript. Please download a copy if you can shed any light on this for us.

Rampant Speculations on the Nature of Ghosts and Spirits

I went to a lecture by a sound recordist, not expecting anything weird, but my ears pricked up when he announced, ‘I’ve only once recorded something I couldn’t explain and I’m going to play it for you now.’

It was a recording of locomotives shunting in a Mexican railyard – until a woman’s agonised screams tore through the noise of engines. It was horrible, chilling, not least because her cries had a definite Hispanic accent. The recordist was open-minded and conceded that engine brakes may have caused the sound, but a Mexican colleague was convinced he had recorded the screams of a well-known local ghost [1].

The lecture set me thinking how a ‘voice’ is only a certain range of soundwaves. Any sound in that range will be a ‘voice’ even though there might be no human larynx making it but only (in this case) engine brakes. Does this rule out a ‘ghost’ as the cause? Or might it actually rule one in?

I saw on TV recently a well-known sceptic who explained many sightings of ghosts as dreams carried over into consciousness before we’ve properly woken up [2]. How else does he suppose a ghost can manifest? I wondered. Perhaps the one thing everyone can agree on is that ghosts don’t have physical bodies, yet this often seems to be what sceptics demand before they will consider spirits ‘real’.

The paradox of spirit is that of course they don’t exist. Everything that exists has a material basis, yet this is precisely what a genuine spirit doesn’t have. Whereas sceptics look for the material in the supposedly spiritual, occultists take an opposite approach. Just watch a paranormal TV show such as Most Haunted and you’ll often see this in action: with their use of ouija boards, seances and vigils in dark and spooky places during which spirits are commanded to appear, these shows employ techniques that occultists have used for centuries as a reliable means to summon spirits.

A creaky floorboard is just a creaky floorboard, but when it occurs in response to a question asked out loud then it becomes a communication. Because ghosts and spirits are neither material nor alive, and therefore have neither minds nor bodies, it’s up to us to create the means and opportunity for them to appear, whether this is by providing a background noise of engine brakes, using a ouija board, or doing something more subtle – such as having a dream.

Many paranormal incidents are spontaneous and uninvited, but even so, there’s a sense that a spirit enters our perception through our minds. In a recently published account, a paranormal investigator described her sudden sighting of a ghostly man with a two-dimensional body flat against the wall, lacking a chin, hands and legs [3]. Because no one else saw it, and such an object is physically impossible anyway, we might conclude it was a hallucination. Whereas a sceptic would seize upon this as an explanation that rules out the spiritual, I’d argue it was the hallucination in the investigator’s mind that enabled the spirit to appear.

That said, it’s important also for occultists to accept that these incidents are not ‘proof’ of the spiritual either. We can never have that, no matter how compelling our experience, because proof requires a basis in physical reality and whatever exists in this way ceases to be spirit.

Cases of poltergeists, in which there seems no current physical explanation for the phenomena, might give both sides pause for thought. But if the effects of poltergeists are physical then I’m willing to bet that the causes are physical too, albeit not yet understood. One day the sceptics may well find proof that poltergeist activity is not spiritual, but this wouldn’t necessarily rule out spirits using it as a means to manifest. We can never rule spirits in, however, without making them material.

The best evidence for the view that a poltergeist may be a means by which a spirit appears lies in how ghosts don’t always occur naturally but can be made.

For instance, in research conducted at Toronto University during the 1970s a group of students created a poltergeist named ‘Philip’ by making up a fictional identity for him and inviting him to communicate. In order to be sure that Philip was their own creation, and not the stray spirit of an actual dead person, they included intentional historical inaccuracies into his identity so that he could never have really existed. By meeting regularly, talking to Philip, and talking about him amongst themselves, eventually he began to respond. Knocking sounds were heard in answer to questions and other poltergeist activity was observed and recorded on film [4].

Alexandra David-Néel

Alexandra David-Néel (1868-1969). Creator of a famous 'tulpa'.

But this is nothing new. The methods and results of the Toronto researchers bring to mind the ancient Tibetan Buddhist concept of the tulpa (or thought-form). Alexandra David-Néel was the first to describe to a western audience how Tibetan lamas were able to create from the power of their concentration visible beings that behaved as if they were real. David-Néel performed the exercises and rituals herself and made a tulpa of her own, in the form of a fat and jolly monk. ‘There is nothing strange in the fact that I may have created my own hallucination,’ she wrote. ‘The interesting point is that in these cases of materialization, others see the thought-forms that have been created’ [5]. Indeed, her monk became so vivid that eventually people around her began to see him too. However, she soon noticed that he was losing weight and often wore a sly, mocking expression. ‘He became a daynightmare,’ she wrote, and noted that it was no small effort to dismantle what had taken her such an effort to build.

Modern-day western magicians commonly make use of servitors. These are artificial spirits created to fulfil a specific task – a kind of scaled-down tulpa. Many magicians keep a small retinue of servitors which they call upon frequently to execute common tasks. Among mine, for instance, is one that can heal people from diseases; one that ensures my tarot readings are always accurate; and another that protects my home from intruders – a cheap alternative to a burglar alarm, and woe betide anyone who breaks in!

Because a servitor is bound to a specific function, there’s no need for them to look or behave realistically. Apart from a funny-sounding name or an odd-looking symbol, which simply provides the magician with something on which to focus his or her attention, there’s usually not a lot to see. Generally, a servitor manifests only through the results it produces. Bored at work one day, I made a servitor to provide some mischief around the office. The next day an annoying colleague’s computer mysteriously ‘blue screened’ and had to be trashed. This was a clear sign of the servitor’s presence, but I dismantled it soon afterwards anyway, before it could do any damage closer to home.

A servitor is to a poltergeist as a tulpa is to a ghost. The two former make their presence known through events and happenings; the two latter invest energy into a semblance of being. Servitors and poltergeists do, tulpas and ghosts are (or, at least, they try their best at seeming to be).

Spontaneous Willed
Action Poltergeist Servitor
Being Ghost Tulpa

What all of them have in common is a process of coming to exist. The ghost appears as a visitor or interruption from a supposed ‘world of the dead’; the poltergeist as well, on occasion, yet more immediately it presents as a creature that exists in real-time and through real-world effects. The tulpa, like the ghost, is a simulacrum of a living being, but the interruption in this case is from internal reality into the external. The servitor is like the poltergeist in that it manifests through real-world effects, but, like the tulpa, its origins are human, not supernatural, rooted in the mind and will of a magician. Indeed, according to Tibetan Buddhist philosophy, the only difference between tulpas and servitors on the one hand and ghosts and poltergeists on the other is that the former manifest from the mind of a magician and the latter within the ‘One mind’, the Buddha mind, that all-encompassing semblance spun from the mind of the Divine that we call ‘reality’ [6].

In the case of tulpas and servitors, a little direct experience of magic will instruct us that it’s better not to assume they exist in the straightforward sense that the sceptics demand. The actions and effects of these entities only assume any meaning or status in the light of the concentration or will that we apply in order to bring them into being. For example: a computer ‘blue screening’ is just a random malfunction, unless we’ve exercised magick in order to transform this event into seeming something otherwise. And yet the servitor itself is not the blue screen, nor even the act of will whose intention it manifests. The servitor, because it is a spiritual entity, is nowhere to be found in the material world.

Ghosts and poltergeists are not willed by us. They are brought into reality not by our mind but through it. Our experience presents something, and through that experience spirits can realise themselves to the extent that they can appear to act or appear to be. Spirit therefore seems to have a route into experience not only through magick but also, sometimes, through physical reality, which might be regarded as the equivalent of magick at the level of the One mind.

VAXCHAM

VAXCHAM a simple servitor, designed to create mischief.

But, at both levels, spirit is equally elusive. Even where the physical soundwaves of engine brakes assume the same shape as those of a Hispanic woman screaming, this is not the sound of spirit itself. Whatever material or psychological traces appear can only be proof of something else entirely.

Spirit is never there. It can only be apprehended or willed into a process of becoming. And in the same instant that an actual effect or an experience arises from this process – that isn’t spirit.

References

[1] The lecture was by Chris Watson, part of the Festival of Science held at York in 2007. See my previous article, ‘Sound and Spirit’, in Alan Chapman & Duncan Barford, The Urn (Brighton: Heptarchia, 2009), p. 300. Pascal Wyse refers to Watson’s recording and the possibility of its having captured the sound of the folkloric ghost ‘La Llorona‘ in ‘A Boom on the Wild Side’, The Guardian G2 Magazine, 31st January 2007, p. 26.

[2] The sceptic was Richard Wiseman on Frank Skinner’s Opinionated, BBC2 TV broadcast, 30th April 2010.

[3] Steve Mera, ‘The Harris Haunting’, Paranormal, No. 45 (March 2010), p.28.

[4] Margaret Sparrow & Iris M. Owens, Conjuring Up Philip (Pocket Books, 1977).

[5] Alexandra David-Néel, With Mystics and Magicians in Tibet (London: Penguin, 1936), p.285.

[6] ‘The Tibetans call the One Mind’s concretized visualization the Khorva (Hkhorva), equivalent to the Sanskrit Sangsara‘. See W. Y. Evans-Wentz (ed.), The Tibetan Book of the Great Liberation (London & New York: Oxford University Press, 1954), p. 29.

More Demon-Hunting: Gremory and Malphas

Gremory

I was wandering in recreation grounds when I decided to continue the demon experiment. The grass was thin and the soil sandy, so I traced a triangle in the ground with my finger. Two men approached, one of them a colleague from work, and watched me from a respectful distance.

The first demon that came to mind was Gremory, who traditionally takes the form of a beautiful woman, so I supposed this might be interesting. Like last time, during the evocation it seemed the demon was coming from inside me rather than without. And again, it tried to delay its manifestation, but this time I managed to bring it fully into view.

Gremory

Gremory. 'He... appeareth in the Form of a Beautiful Woman, with a Duchess's Crown tied about her waist.'

As Gremory slowly appeared he took up the whole of the dream space. I thought at first I was losing lucidity, but actually what had happened was that Gremory had taken up so much space there was none left for me. He took the form of his name written in beautiful white letters, written over itself again and again so that the thick, rounded characters formed thousands of layers, all flowing over each other. This expanded visually out of the triangle (although I sensed he was still safely contained within it ‘spiritually’) until I was left facing only this two-dimensional, shifting surface.

I had to take a mental step backwards, but it was possible to maintain the state as long as I continued to cope with how there was no space left for a representation of me. It was all Gremory. He seemed under control, and I didn’t bargain or communicate with him at all. I just watched him silently.

The form and space that Gremory occupied was the same – I realised – as that bizarre dream state with no name that I describe in OEITH (p. 106). In this state the dreamer is conscious, but the ‘world’ consists of a flat or limited space or object.

I also wondered if this dream space isn’t created by the lack of an imagination in the lucid dream state. Consider: in a lucid dream, because we are asleep, there is no perception (i.e. no input to the physical senses) but only mental imagery, produced by the imagination. So if we then decided to imagine something in the lucid dream, where would be the ‘space’ for this to manifest? The appearance of Gremory in this example may be the answer to that question.

Malphas

I was in a hotel room where my cousin and his family were spending their holiday. It was tempting just to gaze at the view beyond the huge window: a town on the side of a hill sloping steeply toward a like. The streets and roofs were dusted with snow in the evening light.

Then I decided to go to work and moved off into a corner. I traced a triangle onto the patterned carpet and the first demon that came to mind was Malphas. As I evoked I heard someone walking towards the room from the corridor. A tall man came in with brown wrinkled skin and a shock of curly grey hair. I supposed he had come to watch, but to my surprise he stepped sideways into the triangle.

Malphas

Malphas. 'He appeareth at first like a Crow... and speaks with a hoarse Voice.'

‘Malphas?’ I asked.

‘Yes,’ he nodded.

Now that I had a demon in a form I could easily interrogate I decided to cut to the chase. ‘Okay. So tell me, does evoking you in the lucid dream state make any difference at all to your nature?’

‘None whatsoever,’ he answered calmly. ‘And listen: you’re doing all these evocations, but I might as well tell you, I’ve been evoked at least thirty times by people in the lucid state.’

The dream unwove after this point. It’s always risky to take a goetic demon at its word, but this seemed a clear enough answer. If I ever need to evoke these spirits in future (and I have no intentions at present) I may consider doing it in the lucid dream state because it’s far easier to obtain a solid manifestation than in the usual waking state.

Before this dream there had been an episode of a false out-of-body experience – i.e. a lucid dream in which I will myself out of body, and seem to attain it, yet it is just an image of the out-of-body state and not the real thing. It’s very rare that I attain the OOBE state – but the next time I do, I must remember to complete the experiment and see if there’s a difference when it comes to evoking demons.

Demon-Hunting on the Astral Plane

Alan mentioned that he’d been doing some work on lucid dreaming. ‘Why is it,’ he said, ‘that spirits and demons in this realm are always trying to get inside your body?’

‘I’ve experienced those,’ I said, ‘but not inside a lucid dream; only during the out-of-body state.’

‘We could go hunting and find out more about them.’

‘I’ll give that a try,’ I said.

It being Good Friday, I didn’t have to get up early, so at 6.30am I made the resolution to have a lucid dream and find some demons. I instantly forgot and fell asleep, and this happened a few times, but on each occasion I reminded myself of the resolve and tried to concentrate on an image of myself falling backwards into space.

There was a non-lucid dream about a nasty old man who lived in a shack and was probably a paedophile. Then there was a dream about walking down a lane with an ornate wrought-iron fence. Words were fashioned into the metal. I was on the wrong side, so the words were backwards, but I could still read them: ‘Furdur… Malpas…’

‘These are the names of demons!’ I realised, and at that point – remembering my resolve – I became lucid.

I noticed a gate in the fence and walked through. Nearby was a building, but the space inside was full of decayed debris. ‘Not here,’ I thought. ‘Not enough room…’ So I passed through a polythene curtain into a dark, furnished lounge. I reasoned that I ought to protect myself, so I traced the outline of a triangle onto the carpet with my finger, which remained in fiery, bright orange. Next I announced my intent: ‘to evoke into the triangle one of those spirits or demons that tries to get inside the body, in order to ask it some questions.’

This is Furfur, not 'Furdur' - and it's Marbas or Malphas, not 'Malpas'.

The results were surprising. Something was coming into the triangle, but the facts about it were these: (1) it didn’t want to come and (2) it wasn’t external.

It didn’t want to come because it knew I had control over it, yet it couldn’t resist the evocation. However, it was capable of delaying, so what it tried to do was to put off materialising until the lucid state had begun to degrade. But this didn’t prevent me from realising what I hadn’t suspected about its nature: that it seemed to be coming from inside me.

Whatever I was evoking was coming from inside in order to appear as if it was outside. I could feel the evocation working, and this was precisely what was happening: something from inside was being projected out. Although the lucid state ended before the full materialisation had occurred, it was clear that if the demon had wanted to get inside me then this was in fact a return to where it had started from.

Thinking afterwards, I was reminded of some remarks by Rudolf Steiner concerning our experience after death. In the life before death we experience ourselves on the inside and our environment outside, but in the life after death, Steiner avers, our sense of self comes at us from outside and the environment is something we discover within. This leads me to wonder whether we have to contend not only with different types of spirits in these explorations – some of which come from ‘outside’, some from ‘within’ – but also different states, which can cause us to experience ‘inside’ and ‘outside’ differently from how they ordinarily appear.

As I mentioned to Alan during our conversation, I’ve only experienced invasive spirits so far in the out-of-body state. I need to conduct more experiments to discover whether invasive spirits can be found in the lucid state, or whether these can only exist in the out-of-body state, and – if so – is it the nature of the spirit or of the state that accounts for their invasiveness?

Reference

Rudolf Steiner, ‘Investigations into Life Between Death and Rebirth’, a lecture given on 27th October, 1912, in: Life Between Death and Rebirth (Anthroposophic Press, 1968), p. 30.

The Reference Problem in Spirit Communication and Magick

I took part in a working that revealed who I was in a former life. The name given was a not uncommon German name. But the spirit also supplied the era and an image of a man wearing a peculiar hat. When I googled the details they all checked out: the name, the era, and even a photo of a person with the same name (possibly the same person) wearing a similar hat.

When I told this anecdote to a friend he raised a reasonable objection: that I couldn’t know the individual I’d identified was the person intended. Surely, there could be others with the same name who lived in the same era and wore similar hats. In this case, this was not ‘information’ but only coincidence.

The criticism raises a wider problem in magick: how, when we specify persons or places in our intent, does magick ‘find’ its specific target? Likewise, when an oracle provides a message that has a general application, what justifies us in assuming a particular meaning?

Let’s stay with our original example: I receive information about my name in a previous incarnation. How do I know to which individual this name refers? The name is a sign that potentially could point to a number of people. If there were real information here, then the spirit supplying it would have given signs that narrowed the range of referents to a single person. Isn’t it reasonable to demand this?

Perhaps it would be, if we ourselves obeyed the same rule, but we don’t. If I think to myself ‘I will see Stephanie at the weekend’, how do I know that the Stephanie named in my thought is the same as the one I intend to meet? How do I know that any object that arises in my thoughts as a name that can have more than one referent is the particular one I’m referring to?

It seems a nonsensical question, because I just know, the reason being that ‘Stephanie’ is not functioning exclusively as a sign, but as the object of my intention. ‘Stephanie’ is only part of what will happen at the weekend, because what I’m actually referring to is something I’m going to do. I’m not simply ‘naming’, I’m specifying something that is going to happen.

In language, when considered as a whole, names can be used to refer to an individual, but in a personal act of speech or thought – whether spoken or mental – names can be used differently, in precisely the way we’ve just seen, in order to define an object of intention. In this case the function of the name ‘Stephanie’ is not so much to define an individual, but to describe an intention I am seeking to fulfil.

When we open ourselves to communication with a spirit, the only means it has to communicate with us is our own thoughts, feelings and acts. The medium of magick is always subjective personal experience. Therefore signs received, in magick, are often in the context of individual acts of speech rather than in consensual language. The two never wholly match up, but they can overlap. The greater the extent to which a subjectively meaningful experience can be translated into consensual language, the more dramatic and impressive the result. For example, if I receive a vision of a ravenous many-headed monster, I get a powerful sense of what that means; the people I tell it to, less so. But if the monster has the logo of a particular multinational corporation tattooed on its head, then the vision includes an aspect of consensual language, and everyone gets a sense of what it means.

At the moment the spirit told me who I was in a past life, what I received was only a sense of ‘that one‘ or ‘it is him‘. The intention of the spirit has no specific referent. It is like sensing the intention of another person; we feel I will meet Stephanie, but because we do not share the other’s experience we do not know to whom or what ‘Stephanie’ refers. We have a vague sense of what the spirit intends, and we must try to arrive at specifics as best we can by encouraging the intention to clothe itself in commonly understood signs.

Attention to emotional tone is the primary means of achieving this. An angry intention, for instance, provokes different images and associations in the mind from a sorrowful one. Likewise, a feminine temperament feels different from the masculine, and inclines the mind to different images and words. These will suggest themselves when we take our awareness deeply into the intention, but they are not the form in which the communication is expressed. We can arrive at signs, but the original communication is an intention.

Although some people will inevitably write-off all messages received in this way as nonsense, it should be remembered that this is precisely the way we often receive communications from ourselves. We often sense or intuit something from within us that we have to make a conscious effort to feel and enter into, before it can be resolved into language. Dismiss this process as invalid, and we dismiss the possibility of accurate information concerning our own inner life.

On the other hand, we can also have an intention and know it directly without any need of language. In spirit communication, however, that intention is not our own, so our means of coming to know it is by necessity more indirect. It is much harder to clothe the intention in language because it does not reside in our own thoughts or experiences.

The situation is as if we were caring for someone who was cut off from the means of expressing their intentions. We know that the person has desires and wishes, and we can sense in a general way whether that person inclines to sadness, anger or generosity, but we have only our own mind with which to discern what specifically they want to express by their intention. If we assumed there were no intention or they didn’t know what they wanted, this would be to obscure or override the source of the communication, and what would come through instead would simply be our own thoughts.

This is not to claim that if we respect the spirit’s intention we will always arrive at ‘truth’. I see no reason that a spirit couldn’t intend to lie or mislead, in which case its message would be untrue even though it were accurately received. What I would suggest is that if a message lacks specific referents to pin it down to particular objects, this needn’t invalidate it, because its source lies in intention, which operates outside the level of consensual signs.

Bedroom Invader

In the night I heard the sound of a child and a woman’s voice. They had come into my flat. Groggily, I hauled myself out of bed and called: ‘Hello? Can I help you?’

My mind was sluggish, but I knew full well the door was locked and there was no way someone could come in. So I made a logical deduction: they must be spirits.

In case they were malevolent, I traced a pentagram with my arm and intoned the only words of power that would come to mind: SHADDAI EL CHAI.

A woman sat and stared at me from the dark corner of my bedroom. Evidently, she wasn’t evil – else my banishing would have done for her already.

By this point I’d started to realise that all of this must be happening astrally. Yet it seemed so real, I simply hadn’t understood I was in the lucid dreaming state.

The woman had a chaotic character and – as we spoke – she made demands on me that I tried at first to meet, but soon realised I would have to resist. Refusal didn’t offend her as much as I’d expected, but she continued to pressure me for what felt like a long time, yet became progressively easier to resist.

What is the status of ‘human’ figures encountered on the astral plane? They’re not as transparent to me as they once seemed. Sometimes they have knowledge that’s beyond my own: they can tell me ‘who’s in charge’, for instance. But sometimes they know as little as I do.

The woman who came into my room last night seemed different again. I wondered if she were the astral emanation of an actual person; one of my sleeping neighbours, maybe. Whatever she was, she presented not as a ‘passerby’ or the passive inhabitant of a visionary scene, but as an invasive entity, a palpably aggressive spirit.